A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not…A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not…

Now last of all, we find yet another point, whereby the ^cB. departeth from the example and mind of Christ. He saith, that by Sect. V ⟨p. 33⟩the Sacramental word, This is my body, the Bread is made the Sacrament, &c. And that without this word, &c. all our Prayers & wishes should serve to no use. Where he will have the Bread to be otherwise consecrated by us, then it was consecrated by Christ: for that Christ did not consecrate the Bread to be the Sacrament of his body, by those words, This is my body, it is manifest, because the Bread was consecrated before his pronouncing of those words: or else what meaneth the blessing of it, before he brake it? It was both blessed & broken, and he was also distributing it to the Disciples, before ever he said, This is my body Beza, benedictionem expresse ad panis consecrationem & quidem singularem, refert:: & omnes nostri referunt, consecrationem intelligentes, &c, Qua ex communi cibo, in spiritualis alimoniae sacramentum transmutetur, saith ^dPareus. Wherefore we must not think, to sanctify the Bread, by this prescript word, This is my body, but by Prayer and Thanksgiving, as Christ did. Our Divines hold against the Papists, ^eVerba illa quae in Sacramento sunt consecratoria, non esse paucula quaedam praescripta; sed praecipue verba orationis, quae non sunt praescripta; And that ^fthrough use of the Prayers of the Church, there is a change in the Elements. ^gD Fulk objecteth against Gregory Martin, Your Popish Church doth not either as the Greek Liturgies, or […] the Churches in Ambrose and Augustine's time: for they hold that the Elements are consecrated by Prayer and Thanksgiving. I know none who will speak with B. Lindsey, in this point, except Papists. Yet ^hCornelius a Lapide could also say, Eucharistiaconficitur & conditur sacris precibus.